efficiency and, for us, obligatory force, we must come to the conclusion that there is one only supreme will, which comprehends all these laws in itself. For how, under different wills, should we find complete unity of ends? This will must be omnipotent, that all nature and its relation to morality in the world may be subject to it; omniscient, that it may have knowledge of the most secret feelings and their moral worth; omnipresent, that it may be at hand to supply every necessity to which the highest weal of the world may give rise; eternal, that this harmony of nature and liberty may never fail; and so on.
But this systematic unity of ends in this world of intelligences- which, as mere nature, is only a world of sense, but, as a system of freedom of volition, may be termed an intelligible, that is, moral world (regnum gratiae)—leads inevitably also to the teleological unity of all things which constitute this great whole, according to universal natural laws—just as the unity of the former is according to universal and necessary moral laws—and unites the practical with the speculative reason. The world must be represented as having originated from an idea, if it is to harmonize with that use of reason without which we cannot even consider ourselves as worthy of reason- namely, the moral use, which rests entirely on the idea of the supreme good. Hence the investigation of nature receives a teleological direction, and becomes, in its widest extension, physico-theology. But this, taking its rise in moral order as a unity founded on the essence of freedom, and not accidentally instituted by external commands, establishes the teleological view of nature on grounds which must be inseparably connected with the internal possibility of things. This gives rise to a transcendental theology, which takes the ideal of the highest ontological perfection as a principle of systematic unity; and this principle connects all things according to universal and necessary natural laws, because all things have their origin in the absolute necessity of the one only Primal Being.
What use can we make of our understanding, even in respect of experience, if we do not propose ends to ourselves? But the highest ends are those of morality, and it is only pure reason that can give us the knowledge of these. Though supplied with these, and putting ourselves under their guidance,
